Sree Padmanabhaswamy Temple Thiruvananthapuram

Legend And History

The origin of the Temple of Sree Padmanabhaswamy is lost in antiquity. It is not possible to determine with any exactitude, from any reliable historical documents or other sources as to when and by whom the original idol of Sree
Padmanabhaswamy was consecrated. The Temple  has references in Epics and Puranas. Srimad Bhagavatha says that Balarama visited this Temple, bathed in Padmatheertham and made several offerings. Nammalwar, 9th century poet and one among the 12 Vaishnavite saints of the Alvar tradition, has composed ten hymns in praise of Lord Padmanabha. Some well known scholars, writers and historians, like the late Dr. L.A.Ravi Varma of Travancore, have expressed the view that this Temple was established on the first day of Kali Yuga (which is over 5000 years ago). The legends of the Temple are handed down through the centuries. One such legend which finds a place in the old palm leaf records of the Temple, as also in the famous grantha entitled “Ananthasayana Mahatmya”, mentions that it was consecrated by a Tulu Brahmin hermit named Divakara Muni. 

On the 950th year of Kali Yuga a reinstallation of the idol was done. In the 960th Kali year King Kotha Marthandan built the Abhisravana Mandapam.

Darshan Timing

Morning

03.30 am to 04.45 am (Nirmalya Darshanam)
06.30 am to 07.00 am
08.30 am to 10.00 am
10.30 am to 11.10 am
11.45 am to 12.00 Noon

Evening

05.00 pm to 06.15 pm
06.45 pm to 07.20 pm

The above-indicated time schedule is subject to changes during festivals and other special occasions. During the festival occasions the darshan time is reduced in order to performing the special poojas

Sri Harmandir Sahib (The Golden Temple) Amritsar

Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple, (on account of its scenic beauty and golden coating for English speaking world), is named after Hari (God) the temple of God. The Sikhs all over the world, daily wish to pay visit to Sri Amritsar and to pay obeisance at Sri Harmandir Sahib in their Ardas.

Guru Arjan Sahib, the Fifth Nanak, conceived the idea of creating a central place of worship for the Sikhs and he himself designed the architecture of Sri Harmandir Sahib. Earlier the planning to excavate the holy tank (Amritsar or Amrit Sarovar) was chalked out by Guru Amardas Sahib, the Third Nanak, but it was executed by Guru Ramdas Sahib under the supervision of Baba Budha ji. The land for the site was acquired by the earlier Guru Sahibs on payment or free of cost from the Zamindars

(landlords) of native villages. The plan to establish a town settlement was also made. Therefore, the construction work on the Sarovar (the tank) and the town started simultaneously in 1570. The work on both projects completed in 1577 A.D.

Murukan Temple Kataragama

Kataragama, the domain of God Skanda (Lord Murugan Katirkaman, Kadirkamam, Subrahmanya, Kandasamy, Kadiradeva, Katiradeva, Katiravel, Kartikeya, and Tarakajith) located in the Deep South of Sri Lanka, adjoining the popular Ruhuna Yala National Park and ancient Sithulpawwa Buddhist Monastery, is a multi-religious sacred city that contains a Buddhist temple, Hindu shrine and Islamic Mosque. Kataragama, one of the Solosmasthana

(Sinhala: 16 principal sites of 

Buddhist pilgrimage), features in the history since the era of King Dutugamunu (161-137 BC), the Hero of the Nation. Mahawamsa, the great historical chronicle of Sri Lanka reveals the participation of warriors of Kshatriyas clan from Kataragama on the occasion of the arrival of the Bo sapling of Bodhi Tree, under which Gautama Buddha attained enlightenment in Bodh Gaya (Gaya district of the modern Bihar state of India) was brought to the city of Anuradhapura 2,300 years ago. Sri Lankans are convinced of the existence of God Skanda, the deity of Kataragama and his benevolent nature. Many Sinhala Buddhists of Sri Lanka believe that Kataragama deviyo is one of the four guardian deities of the island nation and Buddhism. Among the virtuous personages who had witnessed the god Skanda, is Buddhist monk Balanagoda Ananda Maitreya. (August 23, 1896 – July 18, 1998) who is believed to have achieved a certain lower plain in enlightenment in line with Buddhism by means of two forms of Buddhist meditation called Samatha meditation and Vipassana meditation.

Distance from Colombo: Kataragama is located 283km from Colombo.

Location

19km inland from Tissamaharama lies the small & remote town of Kataragama. Kataragama is one of most popular & most sacred pilgrimages sites of Sri Lanka. Like Adam's Peak, it attracts Sinhalese Buddhists as well as Hindu Tamils. The adored site is visited by Muslims & Christians too.

Town

Kataragama is a small town with clean, tree lined roads with rows of stalls selling garlands & platters of fruit-coconut, mango watermelon. The city, town & the wide shady roads are developed by the late president-ever industrious workhorse-indomitable R. A. Premadasa.

The best Time to visit

The town is at is best bold, bright & busiest during the Kataragama festival, held around the Kandy Esala Perahera pageant in Kandy - two weeks in July & August.

The Journey

Kataragama is easily visited as a day-trip from Tissamaharama. A night's stay at Kataragama provide the opportunity of enjoying the sight of the puja (ritual offerings) in a leisurely manner, you may also imbibe some of the town's backwater charm & laid-back rural pace.

The Setting

Kataragama town spreads out over a small grid of tranquil, leafy streets. The town is separated by the River Menik Ganga ("Gem River") with Sacred Precinct to the north, an area of beautiful parkland overrun by a grey langurs.

The popular river at Kataragama, Menik Ganga (River of Gems)

A short walk from the car park takes us to popular river Menik Ganga ("River of Gems"). We cross the bridge & then steps lead us down to the river which is quite shallow in places. It's a nice & easy river for a leisurely bath(village style) anytime during the day. The area around the river is very attractive with large trees on the banks providing plenty of shade. Pilgrims enjoy their ritual bath in the middle of the river. We cross the bridge to enter the main temple complex. The 300m wide avenue lined with trees leads us to the Hindu temple.

The legend & The history

According to the legend, victorious King Dutugamunu (161-137 BC) built the original shrine following his series of long battles against the mighty forces of Dravidian invader, Elara, at Anuradhapura. The legend is God Kataragama helped King Dutugamunu's formidable Sinhalese army to cross the River Menik, which would have been an unassailable mighty river a couple of millennium ago. The history is (Mahawamsa) King Dutugamunu's army was commanded by ten mighty warriors, Nandhimitta, Suranimala, Mahasona, Gothaimbara, Theraputtabhaya (formerly a Buddhist monk, he gave up the Buddhist order for the sole purpose of saving the Sinhalese & Buddhism from the marauding Dravidian invaders), Bharana, Velusumana, Khanjadeva, Phussadeva & Labhiyavasaba, all of them of superhuman strength & courage sans Achilles heel. Those ten mighty ambidextrous warriors of great strength & courage were ably assisted by great battle elephants. Foremost in strength, beauty, shape & the qualities of courage & swiftness & of mighty size of body was the royal elephant Kandula, who broke open the mighty door of impregnable Dravidian fortress at Vijithapura (city of victory), Anuradhapura.

The Sacred Pilgrimage Site of The Benevolent God

To Buddhists, this forest sanctuary is where the Buddha planted a sapling of the Sacred Sri Maha Bodhi tree of Anuradhapura, sanctifying the spot. To Hindus, Kataragama is the domain of the Hindu war god Skanda. Both Hindu & Buddhist communities believe that Hindu war god Kataragama (Skanda) has the power to intervene benevolently in their affairs & thousands, convinced of the deity's benign influence, journey, to Kataragama for a puja (offering) at the time of embarking on a new venture. But then again it is said "the god help those who help themselves" you better have the moral courage & will to realize your dreams. Those who have the will would find a way. May god also go with those who toil in the High Noon for a Few Dollars More without the lady-luck of McCanna's Gold. And may the adored, benevolent god have mercy on all those Good, Bad and Ugly too. And may the god bless the good guy who wrote this. Amen!

The Ritual

The ritual traditionally involves a bath in the Menik Ganga (The River of Gems), the wearing of clean white clothes & then a walk of several hundred meters along the wide avenue to the temple, bearing offerings of flowers & fruit. Each supplicant light a coconut, then holding it aloft while saying a prayer, before smashing it on the stony ground, hoping for it to split into two nice halves-auspiciously open-a good omen. It's considered inauspicious if the coconut fails to split on the stone. Offerings are made to the god inside the shrine.

Temple Complex

The first building we'll encounter is the Ul-Khizr that houses the tombs of Muslim saints from Kyrgyzstan & India. It is a beautiful small mosque with coloured tile work & wooden lintels. Next to the Muslim Ul- Khizar is Hindu temple of God Shiva. We continue up the main avenue, passing a string of minor shrines, to reach the main shrine, the Maha Devale. The main courtyard is surrounded by an impressive wall decorated with elephant heads, & is entered through an ornate metal gate. The wall as well as the gate is decorated with peacocks, a symbol of the God Katargama.

Sri Lankan Sivan Temple Thirukoneswaram

Thirukoneswaram was one of the temples demolished by the Portuguese. In an effort to conquer and rule a nation, the invaders kill the leaders of the conquered people and destroy their places of worship. Four hundred years ago, no nation in the world opposed this practice. However, history suggests that
the Tamils have preserved their heritage through many

generations and have rebuilt that which was destroyed. Thirukoneswaram, rebuilt in 1963, is an excellent example and illustrates the resilience exhibited by our forefathers.

By 1624, the Portuguese destroyed many ancient temples in Eelam. Berndi Kovil, near Avissavela, in 1552, Muneswaram near Chillaw, in 1575, the Vishnu temple at Dondra, in 1588, Thirukatheeswaram, in 1589, and Nallur Kandasamy Kovin, in 1621, were destroyed. But the Portuguese showed utmost indifference to Thirukoneswaram temple in Trincomalee (Thirukonamalai), until 1622. In 1622, Constantine de Sa de Menzes was alarmed at the possibility of rivals taking possession of the port in Trincomalee. He ruthlessly demolished the ancient temple of Thirukoneswaram, desirous of amassing its wealth as booty, and to use the rubble to fortify the Trincomalee harbor.


It was New Years day of 1624 in Thirukoneswaram. The temple had one thousand pillars and, at that time, esteemed to be one of the richest temples in Southeast Asia. It had in its possession large amounts of gold, pearls, precious stones, and silk, which has been endowed over one thousand years.


Its origins are steeped in antiquity. Thirukonamalai is mentioned in ancient Hindu chronicles of Dekshana Kailasa Puranam, Ramayanam, Kanda Puranam. Accurate timing of these events has not been established. However, these chronicles appear to narrate events that took place approximately four to five thousand years before the birth of Christ.


The local tradition narrates in minute detail, the tragic events that took place on the New Years day of 1624, which led to the destruction of Thirukoneswaram temple. In the morning, the temple was decorated and well lit with eleven oil lamps for the New Year's worship and pooja observances. After the pooja, the customary festival procession proceeded out to the town with a crowd of worshippers.


At this time, Portuguese emissaries and soldiers gained entrance into the temple disguised as Hindu priests. They overpowered the few temple priests and workers who remained in the temple and looted the temple. All the possessions, treasured over a thousand years were carried away.


In the confusion, the few devotees, who escaped, carried away temple belongings they were able to take. These were the articles that were unearthed several years after in 1950 and now form part of the newly built Thirukoneswaram temple. The deities taken in procession were beyond the reach of the vandals and were placed in safety at other temples.


Towards the evening, Portuguese Commander Constantine de Sa delivered an ultimatum to the temple priest. It said that everything valuable in the temple should be surrendered to him at dawn of the following day as he will fire cannons from the ship at the Trincomalee sea and blast the temple down. The priest spent a night in misery. As usual, early in the morning, the temple attendant (pandaram) arrived by boat from Kottiyaram, bringing with him flowers, milk, and ghee for the days puja ceremonies. The priest confided in the Pandaram about the ultimatum. Together, they hatched a plan to save the bronze statues of Konanayakar and Ambal Devi. They left the stone Siva Lingam inside the temple. The Pandaram took these statues and a few remaining pooja utensils (as they were the articles demanded by Portuguese) to Thambalakamam lake for safety.

In the morning, the ultimatum expired and the Thirukoneswaram temple, worshipped by more than five hundred generations was blasted to destruction. The hill on which the temple stood was called Swami Malai. There was no worship at Thirukonamalai for nearly 180 years, until 1803, and no temple for 377 years, until 1963.

The stones from the temple were used to build Fort Trincomalee for the protection of Portuguese rule. Eelam and this Fort changed hands to Dutch, in 1658, and to the British, in1782.


The British, with religious tolerance, allowed worship at Swami Malai. A new generation of Hindus, who survived foreign domination and oppression began to worship at Swami Malai.


It was Arumuga Navalar's clarion call of October 1872,


"[Ceylon] is lucky to have two Saiva temples of which laudatory hymns have been sung by our Saints. Saint Thirugnana Sambantha Moorthi Nayananar sang in praise of the Lord of Trincomalee, and both he and Sundaramurthi Swamigal has sung in praise of the Lord of Thiruketheeswaram,"


that was instrumental in creating an urge for rebuilding the ancient Hindu temples in Sri Lanka. A society of devotees gathered by Arumuga Navalar completed the mission that he started.


The ancient statues made of gold and copper were found in 1944/1950. The initiation ceremony, Maha Kumbebishekam, of the newly built Thirukoneswaram temple took place on April 3, 1963.


The rebuilding of Thirukoneswaram temple is a good illustration of Tamil resilience. Our forefathers preserved the memory of Thirukoneswaram through many generations and finally rebuilt a temple at the same place and installed the same statues.


Lord - Thirukoneswarar


Goddess - Maathumaiyal


Vriksham - Kallalamaram


Theertham - Paavanaasam


Tēvaram padiyavar - Sampanthar


Valipattor - Iravanan (Ramaayana Kaala Ilankai Venthan)

Sri Dandayuthapani (Palani Murugan)

 
The history of the temple begins from Mount Kailash with a mango fruit brought by Maharshi Narada. Child Muruga left His parents and came to this place as He could not get the mango for not fulfilling the condition to get the fruit.  Lord Shiva followed Him.  Lord Muruga halted at this place.  Mother Parvathi did Her best
for a compromise.  But the Son was unrelenting and expressed His desire to stay here itself.  A temple came into being for Kuzhandai Velayuthar as He was a child (kuzhandhai) then.  Great woman Tamil poet Avvaiyar, known not only for her poetic excellence but also for wisdom, called Muruga Pazham Nee and the place came to be known as Pazhani.  Pazham in Tamil means fruit and also ripe knowledge.

Idumban was carrying two hills, Shivagiri and Shakti Giri to Pothigai as commanded by Sage Agasthya.  Shivagiri has Lord Shiva attributes and Shaktigiri has that of Mother Parvathi.  Idumban placed these mounts down here as he could not bear the weight.  Lord Muruga stood on Shaktigiri and refused to come down despite Idumban’s repated demands.  When Idumban decided to fight against the Lord, He showered His grace on him and kept with Him.  As Muruga was holding a Danda-staff, the Lord came to be known as Dandayuthapani.  Siddha Bogar who was here, made an idol of Navapashana (nine herbals) and installed in the temple.  He became the presiding deity of the hill temple and became popular among the devotees.

Dandam also means a cane a tool for punishment.  Lord Muruga graces here as a teacher explaining the uncertainties of life.  As a teacher, He holds the Danda to correct erring pupils.  In His ascetic form, Lord Muruga also teach people to shed the natural evils of greed, lust etc. in their mind and be free from passions leading to misery.

Siddha Bogar, living here than was treating people with herbals.  He was assisted by his disciple Pulipani.  All devotees are indebted to Bogar for gifting us Lord Himself.  His monument is within the temple.

The parrot on the Danda of Lord Muruga has a fascinating religious story.  All of us know there is parrot in the hands of Mother Meenakshi.  There was a wicket poet Sambandandan jealous of saint poet Arunagiriar and thought of a revenge plan to eliminate him.  He used his influence on King Prapuda Deva Raya requesting him to ask the saint poet to get the Parijatha flower from heaven to prove his supremacy.  Arunagiriar flew into the sky in a parrot form leaving his human form in the Tiruvannamalai tower.  This is an exercise called Koodu Vittu Koodu Paithal – leaving the original body form in a safe place and enter into the body of another – for noble purposes.  After completing the mission, the performer leaves the adopted body and re-enter into his own.

When Arunagiriar left with his parrot body in search of the Parijatha flower, wicked Sambandandan found the human body of the saint and cremated it so that Arunagiriar cannot re-enter into his original body and appear in his human form and be his competitor.  When Arunagiriar was shocked to see his body burnt, Lord Muruga blessed him by having his parrot form in His staff.

Reverting to the Idumban story:

When Idumban challenged Muruga when He refused to come down from the Shaktigiri hill, Lord Vinayaka, elder brother of Lord Muruga came to the rescue of his younger brother.  Yet, He had a doubt.  Vinayaka won the Mango race which hurt Muruga and may still harbour that anger against him.  So Lord Vinayaka took the form of a serpent and began to fight with Idumban.  This Vinayaka is on the hill path near Idumban shrine with His leg on a serpent.   He is praised as Pada Vinayaka.  Padam means foot.  Before proceeding on the hill, the devotee should worship Vinayaka here.  The footprints of Lord Muruga also are behind Vinayaka.

Tiru Aavinan Kudi is the third army camp (Padaiveedu) of Lord Muruga where He reached after His misunderstanding with parents.  As He was a child then, Valli and Deivanai are not with Him here.  As Muruga has all Shiva attributes, there are shrines for Lord Dakshinamurthy, Chandikeswara and Bhairava on the prakara walls of the sanctum sanctorum.

According to tradition, worship of Lord Dandayuthapani in the hill temple should begin from the Peria Avudayar 4 km from this place, Mother Perianayaki and Kuzhandhai Velayuthar shrines are also here.

The name Tiru Aavinankudi is linked with Mahalakshmi (Tiru), Gomatha the cow (Aa), Inan (Sun), Ku (earth) di (fire the Agni) who worshipped Kuzhandhai Velayuthar here.  Their idols are in the inner corridor – prakara of the temple.

Lord Muruga also granted a Japa Mala to saint Arunagiriar when he sang the Lord’s praise.  The saint has mentioned this in his songs. 

Brahmma Theertha is on the north of Palani.  On its bank, Lord Shiva with Mother Parvathi, Lord Vishnu on His Garuda vehicle and Lord Brahmma on His Swan vehicle appear and grace the devotees.  All three Lords are facing west which has its special significance religiously.  Worshipping them together ensures total relief from sins, it is believed.

There is a spring on the hill path called Valli Chunai where Muruga graces devotees with Valli in wedding form.  Women devotees pray here with the yellow thread (mangal Sutra).  Mother Valli also graces sitting alone under the Vilwa tree nearby.  Abishek is performed to Nagar (serpent deity) in the Valli Chunai.

Lord Muruga graces His devotees in three forms.  1) The Lord grants darshan in a wedding form with Valli and Deivanai without the peacock vehicle in Periyanayaki temple, 2) as a child on the peacock in Tiru Aavinan Kudi temple and 3) with His Danda-staff in the hill temple.  It is indeed a very rare fortune for the devotees to worship the Lord in three forms in a single place.

While Aipasi Annabishekam is performed to Lord Shiva only in temples, it is performed to Lord Muruga in Palani.  This is done on the Jeshta star day in the month of Aani at the midday pujas in the hill temple and on the Moola star day in the same month at the Tiru Aavinankudi Kuzhanthai Velayuthar temple during the evening pujas.  The Annabishekam is performed to Lord Shiva on the Uthrada star day in the Periyavudayar temple.

Idumba, belonging to the earlier story of carrying two hills to Pothigai, has his shrine on the hill route.  Abishek to Idumban is performed at 3.00 a.m. followed by Puja at 5.00 p.m.  Pujas to Muruga follows in the hill temple only afterwards.  There is a shrine to Idumba on the hill path, appearing with the two hills on his shoulders.  There is also a Nandhi before the shrine with his foot prints and of Kadamban.

As Guru, sage Agasthya is in the shrine with Idumba and Kadamba on his side.  As the sage also is in the shrine, water Prasad is offered to the devotees from his kamandala, a bowl with a handle used by the Rishis.  It is believed that Agasthya himself is offering the Prasad himself that contains rich medicinal properties.